Spencer Reid (
polyhistor) wrote in
tushanshu2013-02-06 08:10 am
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Entry tags:
- † agent north dakota,
- † albel nox,
- † alcuin nó delaunay,
- † ariadne,
- † arthur,
- † assorted characters,
- † astrid farnsworth (alt),
- † cassandra cain,
- † charles xavier,
- † clark kent,
- † combeferre,
- † damian wayne,
- † death the kid,
- † dominick cobb,
- † donnie darko,
- † enjolras,
- † jack frost,
- † jean prouvaire,
- † kon-el,
- † kyle rayner,
- † leonardo (2003),
- † oliver queen,
- † ororo munroe,
- † pepper potts,
- † stephanie brown,
- † tommy shepherd,
- † tony stark (mcu)
[video || cafe post || action?]
[Reid hates technology. No, he really, genuinely does. Computers don't move fast enough to keep up with him, and he has a long-established love of hard copies where literature is concerned. But the fact of the matter is, there are very few books here. So here he is, seated at a console, half a dozen of the local books he could find stacked beside him and several empty coffee cups as well. Recently, he's taken to drinking green tea, but a lapse in that particular habit seems appropriate considering his surroundings.]
You know, the terminology relating to a meta or 'multiverse' was originally coined by William James, a philosopher and psychologist in the late nineteen hundreds. His paper, titled 'Is Life Worth Living?' was published in the 1985 October Edition of the International Journal of Ethics. He postulated that, with the decline of social religion all 'visible' nature (that is to say, everything we see and experience) is in and of itself a 'moral' multiverse as opposed to being a moral 'universe'. He was referring to the visible nature of the world - good existing alongside evil, with every imaginable shade in between. Each nuance of the world then became in and of itself a 'multiverse' in James' ideal.
The neologism didn't actually enter into common vernacular until much later and under a drastically different context, but the concept of other worlds or parallel universes - what we today call a 'multiverse' - has actually been around for centuries, generally tied to religious philosophies of the time. Muslim theologian al-Ghazālī believed that it was not only possible but highly probable. His extrapolation was that that Earth was the best of all possible worlds and that humans occupied it as a form of divine right, stating that 'there is in possibility nothing more wondrous than what is'.
[a brief pause, because... he's generally not used to speaking so long without interruption.]
Essentially, the concept of a 'life, death or dreaming' state faintly echoes several Buddhist or Hindu philosophies, though equally suggestive of liminality. The continual repetition of that 'life/death/dreaming' theme represents a trinity; three is often considered a holy number in any number of doctrines. Three also represents the body (life), the soul (death) and the spirit (dreaming). And then, the fact that there are five districts also reinforces the ties to numerology. If you go by the numerical value of the Hebrew letter 'He' or 'five' it symbolizes the universal life, the breath of man, the air, the spirit and the soul.
Oh-- right, liminality. Liminality was another word coined in the same philosophical era as William James' 'multiverse' by Arnold Vann Gennep in his 1908 paper Rites de Passage. It's from the Latin līmen which means 'threshold' and it's a word used to describe the transitionary phase during a ritualistic transformation, during which the participant's own identity is considered to be void until the process is complete and the individual can be reborn. It's almost a contract – during this process you forsake your identity, your sense of self, your titles and earthly possessions all for the sake of a form of theoretical transcendental enlightenment. It's this fluidity of self that enables change and dissolution of old habits or customs to make way for the new. It's not limited to an individual, either; it can be applied to groups of people – such as a graduating highschool class – or to societies and cultures as a whole and I believe it's what we're technically undergoing now.
Liminality is considered a tripartite structure, and each segment of that structure is as follows: preliminal rites, or rites of separation. This stage involves a metaphorical 'death' undergone by the initiand. They're essentially forced to leave something behind by breaking away from previous practices and routines, or by, say, coming to Keeliai.
The liminal rites – or transitionary rites – involve the creation of a sort of... tabula rasa, a blank slate, through the removal of limits and forms previously taken for granted. There are two primary characteristics to this stage of the rite, first: the rite 'must follow a strictly prescribed sequence, where everybody knows what to do and how'. Because this rite is a fundamental deconstruction of the self and self-held values, it's meant quite literally to mirror the act of walking over a threshold between two worlds.
The postliminal rites, or 'rites of incorporation' are the third and final sequence. During this stage, the initiand is re-incorporated into society, essentially born again as a 'new' being.
[CRICKETS. CRICKETS ARE CHIRPING IN THE BACKGROUND, REID. He awkwardly clears his throat.]
All... right so... um, hi. I'm Doctor Spencer Reid. Any questions...?
[for those of you who didn't turn the console off ten seconds into his impromptu lecture??
ooc; also: a permissions post.]
You know, the terminology relating to a meta or 'multiverse' was originally coined by William James, a philosopher and psychologist in the late nineteen hundreds. His paper, titled 'Is Life Worth Living?' was published in the 1985 October Edition of the International Journal of Ethics. He postulated that, with the decline of social religion all 'visible' nature (that is to say, everything we see and experience) is in and of itself a 'moral' multiverse as opposed to being a moral 'universe'. He was referring to the visible nature of the world - good existing alongside evil, with every imaginable shade in between. Each nuance of the world then became in and of itself a 'multiverse' in James' ideal.
The neologism didn't actually enter into common vernacular until much later and under a drastically different context, but the concept of other worlds or parallel universes - what we today call a 'multiverse' - has actually been around for centuries, generally tied to religious philosophies of the time. Muslim theologian al-Ghazālī believed that it was not only possible but highly probable. His extrapolation was that that Earth was the best of all possible worlds and that humans occupied it as a form of divine right, stating that 'there is in possibility nothing more wondrous than what is'.
[a brief pause, because... he's generally not used to speaking so long without interruption.]
Essentially, the concept of a 'life, death or dreaming' state faintly echoes several Buddhist or Hindu philosophies, though equally suggestive of liminality. The continual repetition of that 'life/death/dreaming' theme represents a trinity; three is often considered a holy number in any number of doctrines. Three also represents the body (life), the soul (death) and the spirit (dreaming). And then, the fact that there are five districts also reinforces the ties to numerology. If you go by the numerical value of the Hebrew letter 'He' or 'five' it symbolizes the universal life, the breath of man, the air, the spirit and the soul.
Oh-- right, liminality. Liminality was another word coined in the same philosophical era as William James' 'multiverse' by Arnold Vann Gennep in his 1908 paper Rites de Passage. It's from the Latin līmen which means 'threshold' and it's a word used to describe the transitionary phase during a ritualistic transformation, during which the participant's own identity is considered to be void until the process is complete and the individual can be reborn. It's almost a contract – during this process you forsake your identity, your sense of self, your titles and earthly possessions all for the sake of a form of theoretical transcendental enlightenment. It's this fluidity of self that enables change and dissolution of old habits or customs to make way for the new. It's not limited to an individual, either; it can be applied to groups of people – such as a graduating highschool class – or to societies and cultures as a whole and I believe it's what we're technically undergoing now.
Liminality is considered a tripartite structure, and each segment of that structure is as follows: preliminal rites, or rites of separation. This stage involves a metaphorical 'death' undergone by the initiand. They're essentially forced to leave something behind by breaking away from previous practices and routines, or by, say, coming to Keeliai.
The liminal rites – or transitionary rites – involve the creation of a sort of... tabula rasa, a blank slate, through the removal of limits and forms previously taken for granted. There are two primary characteristics to this stage of the rite, first: the rite 'must follow a strictly prescribed sequence, where everybody knows what to do and how'. Because this rite is a fundamental deconstruction of the self and self-held values, it's meant quite literally to mirror the act of walking over a threshold between two worlds.
The postliminal rites, or 'rites of incorporation' are the third and final sequence. During this stage, the initiand is re-incorporated into society, essentially born again as a 'new' being.
[CRICKETS. CRICKETS ARE CHIRPING IN THE BACKGROUND, REID. He awkwardly clears his throat.]
All... right so... um, hi. I'm Doctor Spencer Reid. Any questions...?
[for those of you who didn't turn the console off ten seconds into his impromptu lecture??
ooc; also: a permissions post.]
no subject
Maybe next time a script might be an idea. [It's said light, but is an actual suggestion, not a teasing comment.] But talk to Annabeth Chase, I think you two would get along.
[Hopefully Annabeth won't mind, Steph just thinks she's really smart, and if her and Reid got talking they could figure some things out.
There's another moment of silence, and now she's watching him a bit like she's weighing him up.]
Did you ask if I trust FBI agents just for the sake of asking, or is there something you wanna know? [If he's been analysing her, he must have been doing it from the start, so she figure he wouldn't be asking things idly.
Or maybe she's just paranoid.]
no subject
[Taking everything seriously one well-meant comment at a time.]
Annabeth... I've heard that name in my analysis of the network. I'll do that, thanks.
[And then he just lifts both hands into the air in a gesture of surrender.]
There are a large percentage of people who dislike or are uncomfortable with law enforcement officials for a variety of reasons, either stemming from being in a position where their inherent authority was abused to a learned wariness based on past concerns being dismissed or overruled by politics or bureaucracy. It can also be systemic, the cultural or societally held belief or acceptance of acknowledged corruption within legal agencies either real or assumed. I, um, just wanted to make sure I wasn't-- making you uncomfortable by nature of my employment.
[... brief pause.]
You know, no one on my team introduces me as 'Agent'.
no subject
She nods for the thanks, and listens to what he has to saw about law enforcement, which is all true and a reasonable assumption to make. She appreciates that he was checking for her comfort, rather than his own curiosity (some people just like to know they're right). It's partially why she decides to give an honest answer.]
I was taught that cops were the bad guys, when I was growing up. I know most of them actually aren't, but it's kinda hard to unlearn. [Her tone suggests that it's not really a big deal, which it honestly isn't. She knows some good cops, she knows some bad ones, and generally it doesn't affect her life too much to distrust them a little.] You don't need to worry about it, though, if I was uncomfortable I'd leave.
[And although she has a few guesses, it's easier to ask:] Why don't they?
no subject
[A small, sheepish wrinkle of his nose, the sort that someone used to wearing glasses might do.]
At the end of the day cops aren't any different from anyone else. They're people doing a job, and although there are clear and distinct behavioural patterns in those who generally choose law enforcement as an occupation it's never as black-and-white as you might think.
[He's ... trying to be encouraging. Sort of? And then he smiles a little, face downturned.]
When I first joined the FBI I was technically underage as per their requirements. And, well, I look about twelve years old. So my-- [Talking about Gideon is still hard, but he's good at controlling his reactions, so there's barely a pause there] mentor at the time decided that I should be introduced as 'Doctor Reid' rather than 'Agent Reid' so that people would take me more seriously in my capacity as a BAU member. It worked, for the most part. With some exceptions.
no subject
But they still carry guns and come into people's homes to arrest their parents. That sorta thing sticks with a kid. [It's not really arguing, since she agrees with the general point, and she's not trying to justify herself, but she won't apologize for it either. She just feels guilty enough about it that she wants to explain.
The comment about looking twelve does get a huff of a laugh. He must have been really smart to get the FBI to bend the rules for him.]
I'm glad it worked. [She means t, despite sounding a little amused.] What do you prefer? [Somewhat motivated by the fact she wants to know how to address him, but she's also just - asking.]
no subject
They do, and I'm sorry for that. I wish we never had to.
[The BAU has done its fair share of taking parents away from children. And in some cases, the reverse. He's sincere, though.]
Oh, I-- Spencer. Spencer works. I mean you're not under any obligation to call me 'Doctor' and 'Reid' sounds a little strange coming from anyone who isn't on my team.
[Just please. No 'Spence'. There are a select few individuals who call him that.]
no subject
She offers her hand to shake, with a wry awareness that it's a bit late in the conversation for this particular gesture.] It's nice to meet you, Spencer. And it feels weird not to give a name in return even though you know it, so. I'm Steph. Hi.
[WOW THAT WENT DOWNHILL FAST.
She's fine chatting at people but sometimes social conventions are weird.]
no subject
I'm not really a handshake person. I-- sorry, it's just. It's not you.
no subject
I will try not to let it to damage my ego.
[Which is her way of saying "it's cool". And she's making a note to be careful with how she initiates physical contact.]
no subject
That's taking it well, right?]
Thanks. I'd... um, appreciate that.
[words are a thing aren't they???]
no subject
Sorry, I was just playing. [She does that sometimes (all the time)] It's fine, really. If anyone has a problem with you not wanting to shake hands they're probably a dick.
[She has feelings about that. No one is surprised.]
no subject
[... he does this a lot, Steph.]
no subject
Yeah, well, maybe our society could stand to change that opinion. I don't think you're strange or untrustworthy.
[... okay maybe a little strange but not because of the handshake thing.]
no subject
['Which is why so many serial killers--' yeah no he stops himself before getting into that realm of thought. It's almost like having a Shoulder Morgan.]
But I'm-- um, glad.
no subject
I actually made really bad first impressions with my two best friends. [a beat and she looks a little thoughtful] I'm not sure what that says about me.
[Maybe that she likes saying things that contradict his facts.
Good job, Steph.]
no subject
[Which. Given their conversation so far seems likely in more way than one.]
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It's okay. [Well no it's not. Let her try again:] I mean-- I'd prefer if you didn't, so thank you, but I'm not gonna get annoyed if you do. I figure it's not an easy thing to turn off, if it's your job.
[That went. better.]
no subject
[... that's a joke.]
no subject
Well, it'd give you something to do if you get bored of deciphering the native language.
[She'll murder people just so he can profile her!
No that's terrible, Steph. Stop.]
no subject
[A world without serial killers would be awesome, no lie.]
no subject
I suppose serial killers are kinda overdone, I could probably come up with something a little more creative.
[She could leave clues!
Haha...
Ha.]
no subject
The average IQ of an organized serial killer is about 113 points, whereas the mean intelligence quotient of a disorganized serial killer is roughly 93 points. There are nine categories of quantifiable intelligence - from 'profound disability' at 20 points or less to 'genius' at 145 or above. The only multiple murderers who consistently fall into the category of 'exceptional' - which is the second highest ranking - or 'genius' are those that use bombs to commit their crimes. Unfortunately, they also have the lowest apprehension rate.
[... well that. was a speech.]
no subject
(She can't help her expression souring briefly at clues.)]
Men will find an excuse to brag about anything. [What with the. need to prove their superiority. She knows not all serial killers are men, but the majority are.]
Are organized or disorganized serial killers more common?
[She's curious how a world without superheroes compares to Gotham.]
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